The Meat Offerings.
1. when any will offer a meat
offering—or gift—distinguishing a bloodless from a
bloody sacrifice. The word "meat," however, is improper, as its meaning
as now used is different from that attached at the date of our English
translation. It was then applied not to "flesh," but "food," generally,
and here it is applied to the flour of wheat. The meat offerings were
intended as a thankful acknowledgment for the bounty of Providence; and
hence, although meat offerings accompanied some of the appointed
sacrifices, those here described being voluntary oblations, were
pour oil upon it—Oil was used as
butter is with us; symbolically it meant the influences of the Spirit,
of which oil was the emblem, as incense was of prayer.
2. shall burn the memorial—rather, "for
a memorial"; that is, a part of it.
3. the remnant of the meat offering shall be
Aaron's and his sons'—The circumstance of a portion of it
being appropriated to the use of the priests distinguishes this from a
burnt offering. They alone were to partake of it within the sacred
precincts, as among "the most holy things."
4. if thou bring an oblation of a meat offering
baken in the oven—generally a circular hole excavated in the
floor, from one to five feet deep, the sides of which are covered with
hardened plaster, on which cakes are baked of the form and thickness of
pancakes. (See on Ge 18:6). The shape of Eastern
ovens varies considerably according to the nomadic or settled habits of
5. baken in a pan—a thin plate,
generally of copper or iron, placed on a slow fire, similar to what the
country people in Scotland called a "girdle" for baking oatmeal
6. part it in pieces, and pour oil
thereon—Pouring oil on bread is a common practice among
Eastern people, who are fond of broken bread dipped in oil, butter, and
milk. Oil only was used in the meat offerings, and probably for a
symbolic reason. It is evident that these meat offerings were
previously prepared by the offerer, and when brought, the priest was to
take it from his hands and burn a portion on the altar.
11. ye shall burn no leaven, nor any honey, in any
offering of the Lord—Nothing sweet or sour was to be offered.
In the warm climates of the East leavened bread soon spoils, and hence
it was regarded as the emblem of hypocrisy or corruption. Some,
however, think that the prohibition was that leaven and honey were used
in the idolatrous rites of the heathen.
12. the oblation of the
first-fruits—voluntary offerings made by individuals out of
their increase, and leaven and honey might be used with these (Le
23:17; Nu 15:20). Though
presented at the altar, they were not consumed, but assigned by God for
the use of the priests.
13. every … meat offering shalt thou season
with salt—The same reasons which led to the prohibition of
leaven, recommended the use of salt—if the one soon putrefies,
the other possesses a strongly preservative property, and hence it
became an emblem of incorruption and purity, as well as of a perpetual
covenant—a perfect reconciliation and lasting friendship. No
injunction in the whole law was more sacredly observed than this
application of salt; for besides other uses of it that will be noticed
elsewhere, it had a typical meaning referred to by our Lord concerning
the effect of the Gospel on those who embrace it (Mr 9:49, 50); as when plentifully applied it
preserves meat from spoiling, so will the Gospel keep men from being
corrupted by sin. And as salt was indispensable to render sacrifices
acceptable to God, so the Gospel, brought home to the hearts of men by
the Holy Ghost, is indispensably requisite to their offering up of
themselves as living sacrifices [Brown].
14. a meat offering of thy
first-fruits—From the mention of "green ears," this seems to
have been a voluntary offering before the harvest—the ears being
prepared in the favorite way of Eastern people, by parching them at the
fire, and then beating them out for use. It was designed to be an early
tribute of pious thankfulness for the earth's increase, and it was
offered according to the usual directions.